Hafdih ibn Rajab mentions in fath al Bari: “Abu Bakr abdul aziz ibn ja’far in his book Kitab ash-Shaafi and Abu bakr al-Marawzi al Qadi in his book kitab al Eidayn report on the authority of ‘Affan from Sallaam abu al-mundhir and its his wording that:

“Abu hurariah and Ibn Umar radiallah anhumaa used to come to the market in the ten days of dhul-hijjah, then make takbeer and the people would be make takbeer with them and they did not come to the market except for that”

I say (Faisal):

The chain is Hasan due to Sallaam ibn sulaymaan abu mundhi who is sadooq as Abu Dawood said: Laysa bih ba’s and Abu Hatim ar-raazi said: Sadooq Salih al Hadith. The rest of the narrators are thiqaat (reliable).

I say (Faisal):

It is also reported by Bukhari in kitab al Eidyaan without a chain and Hafidh ibn hajr in Fath al Bari and Imam Albani also in Irwaa al Ghalil say that they could find a connected chain for it. Ibn Hajr said that Bayhaqi reported it without a chain as did Baghawi. But Shaikh Abdul Aziz at-tarifi in his book Tahjeel fi takhreej ma lam yakhruj min ahaadith wa aathar fi irwaa al ghalil also reports the chain from the same routes of Hafidh ibn rajab.

I also found the narration in Akhbaar al-Makkah of Al-Faakihi with the same chain. Also Hasan.

However, some of the salaf disliked that takbeerat be recited in the last ten days and some even called it bidah!

Thabit al Bunani rahimuhullah said: The people used to make takbir on the ten days of dhul hijjah until al-Hajjah (ie. ibn Yusuf) prohibited them, and the affair was like that in Makkah until today, the people would make takbir in the markets in the ten days.

Abu Bashir reported that bishr ibn umar from shu’bah said: I asked Hakam and Hamad about the takbir on the ten days of dhul hijjah. They did not know about it.

[Reported by Al-Faakihi in Akhbar al-Makkah and its chain is saheeh]

However we see above from the action of Abu Hurariah and Ibn Umar radiallahu anhuma and also the statement of Thabit, a taabi’i, that they and people used to do these takbeerat. The statements of Hammad and Hakam are not correct because it is not a bidah when the Sahaba perform an action. However, as we see from the above statement, Hammad and Hakam did not know about these action, may Allah have mercy upon them.

—

Shaikh Al-Albani rahimuhullah said about the takbeerat on the days of Dhul hijjah:

Question:

Are the takbeer in the days of Tashriq restricted to only after the salawaat?

Answer:

No, no, it is not restricted. Rather, this restriction is from the bidah. Verily the takbeer is for every time in days of tashriq.

Questioner:

And the Ten days?

Shaikh:

And the ten days likewise.

[Source: Silsilatul Huda wa noor, Tape 410, Time: 0036:12]

So we see from the shaikh’s statement the permissiblity of this action and the proof for his fatwa are evidences above.

Hafidh ibn Rajab rahimuhuhallah said in Fath al Bari:

ومراده : أن التكبير يشرع في أيام العشر وأيام التشريق جميعاً

And his purpose/intent (ie, Bukhari in the chapter): is that takbir is legislated in the ten days and in the days of tashriq all together.

So we should bring back this practice of the salaf in these blessed days of Dhul Hijjah.